Browsing by Subject "Culture"

Now showing 1 - 20 of 20

Open Access
322 Can We Protect Our Socio-Cultural Identity? Language Rights, Mother Tongue and Creation of a Constitutional Paradox
(University of North Bengal, 2024-03) Chaki, Nishit Ranjan
In India, The Constitution and the policy documents have always recognised the importance of mother tongue and have cherished the linguistic diversity of India. Language is a marker of identity and plays a key role in the formation of the socio-cultural identity of an individual. The various quantitative benefits of having mother tongue based education are well documented. Hence, this this paper specifically explores situations beyond these general statements. It attempts to study the various qualitative aspects related to mother tongue and how these ultimately shape the socio-cultural identity of the individual. Although people in India have the right to conserve their language and pursue education through it, a Hohfeldian analysis shows that there are complexities involved in realising this right. This paper attempts to understand some of the issues associated with non-realization of language rights and its effect on the loss of socio-cultural identity. It explores the position of language rights in the broader spectrum of constitutional structure related to language, especially the effects of transition from erstwhile multilingual States to primarily monolingual States. Further, it evaluates the importance of mother tongue being a specific focus of study within the broader concept of language rights. It explores the interface between language and education and argues that in this regard language rights ought to be non-negotiable. In this regard, it attempts to compare educational rights in the Constitution from the perspective of preservation of linguistic diversity of India. Finally, it details out the unique relationship of language and culture in India and also the role of language in the formation of socio-cultural identity of an individual. The paper is housed under the broad theme of evaluating whether the present linguistic rights and other constitutional provisions are sufficient in the long run to preserve the linguistic diversity of the country.
Open Access
Babus and the Social Body in Conceptual Proposition in Early Colonial Bengal
(University of North Bengal, 2020-03) Roy, Varun Kumar
Edward Said maintains: “Knowledge of the Orient because generated out of strength, in a sense, creates the Orient, the Oriental and his world” (Said 1978: 40). The emergence of the Babus brought new changes in the social atmosphere of early colonial Bengal. The elite, wealthy, western educated Bengalis began imitating western culture and were very much eager to forge a new social class, which would align them with the Britishers. This research paper tries to revisit existing literature in conjunction with historical texts to understand the formation of the Babu identity and how this was mirrored in the new social body that had come into existence.
Open Access
Bengal-Bihar Merger Movement of 1956: A Glance of West Dinajpur, A District of West Bengal
(University of North Bengal, 2017-03) Ghosh, Arun
The proposed study is on Bengal-Bihar merger movement of 1956, and the district of West Dinajpur of West Bengal. In the eve of independence of India and partition of Bengal in 1947, the northern part of West Bengal or North Bengal was separated from the rest of West Bengal. Along with this, there was demand of incorporation of Bengali speaking area of Bihar with West Bengal. In 1953, the States Reorganisation Commission was formed to examine this issue on linguistic line. After forming that Commission, West Bengal put forwarded memorandum, claiming partition of land of Bihar. But there was protest in Bihar against that. Then the Chief Minister of West Bengal and Bihar decided to merge Bengal and Bihar. But movement started against this merger proposal. Then they withdraw the merger proposal and a portion of land of Bihar added within West Bengal by the recommendation of States Reorganisation Commission, which effects on demography, economy, culture of that area of West Dinajpur district of West Bengal and which evoked separatist trend in form of political movements.
Open Access
Dynamics of Religious Transformation of the Tamang Community of the Sub-Himalaya: Historical Perspective
(University of North Bengal, 2021-03) Lama, Sudash
Study of religion and cultural change has always cherished the historian and ethnologist. The Tamang have been the subject of study for historians, ethnologists and philologists for many decades. The cultural peculiarity and ethnographic distinctiveness has attracted the scholar. The present paper intends to highlight the imbibed religious transformative character of animism to Buddhism. It also attempted to explore the reasons for the cultural shift of the tamang from animism to Buddhism.
Open Access
Educational and employment status of the scheduled tribes population in Malda District, West Bengal
(University of North Bengal, 2019) Mandal, Pronob; Bhattacharya, Sudip
Open Access
Ethical issues of globalization: a kantian solution
(University of North Bengal, 2024-03) Das, Beauty
The outline of “Ethical Issues of Globalization: A Kantian Solution” is grounded on the idea that in the contemporary world, the wave of globalization comes with so many benefits. However, its adverseeffects cannot be disregarded, especially when it comes to different ethical issues. In the era of globalization, everything is global in character, whether it is culture, religion, ethics, ideology, etc. However, in the case of globalization, the problem is that it is challenging to set an exact ethical or legal framework through which we can reduce its negative impacts. So, an ethical framework is needed for the process of globalization. In the present venture, I intend to give a Kantian solution to some global ethical problems by putting to use Immanuel Kant’s moral philosophy. To my mind, Kant’s idea of morality can be effectively utilized to find answers to contemporary ethicalissues engendered by the process of globalization.
Open Access
Exotic Food and Beverages of the Limbus in the Himalayas and Sub-Himalayan Region
(University of North Bengal, 2024) Biswas, Samar Kumar; Sharma, Gaurav
The diverse and intriguing world of exotic food and beverages within the Limbu community, an indigenous group, of the Himalayan and Sub-Himalayan regions boast a rich culinary heritage deeply entwined with their cultural roots and local ecosystems. From fermented soybean delicacies like Kinema to various traditional dishes, the article delves into the unique flavours and preparation methods that define Limbu cuisine. Additionally, traditional beverages like Tongba and Jaar add a distinctive touch to the exploration of this culinary landscape. The discussion extends to the broader context of preserving and celebrating indigenous food traditions in the face of modern influences. Through this exploration, readers gain insights into the exotic gastronomic treasures of the Limbu people, highlighting the importance of cultural preservation and appreciation in the realm of diverse global cuisines.
Unknown
From Effeminacy to Revolutionary: A Historical Analysis of the Rise of the Revolutionary Movement in Colonial Bengal
(University of North Bengal, 2022-03) Ghosh, Subir
In India, the origins of the revolutionary movement had a long-term historical process. In the early decade of the twentieth century, the revolutionary movement was mainly confined to Bengal, Maharashtra, and Punjab. This article focuses on the origins of the revolutionary movement in colonial Bengal. In Bengal, the revolutionary movement had a historical root. It was the result of the physical culture movement in Bengal. This paper is trying to argue that the concept of the revolutionary movement was not exported from Maharashtra. However, historians like Peter Heehs, Partha Chatterjee, and Bimanbehari Majumdar have argued that the idea of the Bengali revolutionary movement came from Maharashtra. This article discusses that the Bengali revolutionary movement started against the charge of effeminacy and cowardice of Bengali people. Some Bengali intellectuals, like Rajnarayan Bose, Nabagopal Mitra, Bankim Chandra Chatterjee, later Sarala Ghosal, Pramatha Nath Mitra, Aurobindo Ghosh, Sister Nivedita, and Jatindranath Banerjee, played a crucial role in forming a revolutionary organisation in Bengal.
Unknown
Harman’s Moral Relativism: A Critical Reflection
(University of North Bengal, 2025) Rajak, Nibita
The main contention of this paper is to show, how Gilbert Harman expresses his thoughts about the idea of moral relativism and also to explore the plausible responses that challenge his notion that moral judgments are relative and dependent on individual or cultural perspectives. Harman was a strong and influential defender of moral relativism and he was a leading voice in supporting and promoting this view, as well as his work had a substantial impact on the field of ethics and morality. Harman’s relativism is characterized by its logical consistency, and as such, it requires careful consideration. Individuals hold diverse moral perspectives and principles. This diversity of moral opinions has led many to question whether there are any objective moral standards that apply to everyone. Many people disagree on moral issues, even within their own culture, especially across different cultures. Some people think this disagreement means there is no one “right” answer, and no universal moral truth that applies to everyone. Instead, they believe that moral beliefs are personal and vary from culture to culture, like a matter of taste. This paper intends to defend Harman’s perspective on moral relativism and also to highlight the complexities and challenges inherent in this viewpoint.
Unknown
Khas-kura Nepali and Cultural Consolidation in Darjeeling Hills: A Genesis
(University of North Bengal, 2015-03) Ghosh, Sujit
With the opening of Tea Industries by British tea planters gradually altered the racial composition of Darjeeling hills. Immigration of plantation labor hailing from Nepal had .been a major factor of the changing of racial composition of Darjeeling hills .. Multi-ethnic Nepali community became the majority people in Darjeeling hills. The preponderance of Nepali in Darjeeling hills, the Nepali or Khas-kura speaking people gradually conscious to unify and consolidate on linguistic basis. An attempt has been made to search the emergence of culture, literature and the process of cultural Consolidation of the Nepali or Khas-kura speaking people in Darjeeling hills.
Unknown
Mahali Culture and Social Change in West Bengal
(University of North Bengal, 2016) Soni, Amit
Ethnographic study and analysis in Anthropology is the very base of anthropological researches in India and abroad. Mahali or Mahli is an artisan community involved in traditional bamboo craft. The present paper is outcome of ethnographic study and situational analysis of the Mahali tribe of West Bengal. An attempt has been made to present the indigenous Mahali Culture along with the socio-cultural changes in the changing modern scenario. Mahali people are master craftsmen and produce fine basketry along with doing labor work. Lots of changes are coming in the Mahali society and culture due to the impact of migration, acculturation and modernization. Their living standard is little bit uplifted by various tribal developmental programs and facilities provided in the Mahali areas, but still they are living in low socio-economic condition.
Unknown
Mangars in Jalpaiguri and Darjeeling District : a socio-economic and cultural perspective (19th-20th Century)
(University of North Bengal, 2023) Mangar, Asudha; Sarkar, Bijoy Kimar
The Kiratas, one of the living representatives of the primitive non- Aryans race, construct a wide scope for making of historical study of their culture and civilization. According to G.P. Singh, the present scenario reflects that they are widely scattered and divided. In ancient times the “North Eastern, North Western, Central and Deccan regions” were the cradles of the Kirata culture. Suniti Kumar Chatterjee has observed that the original Mongoloid incomers were a very primitive people, being mostly hunters and food-gatherers who also used caves for habitation. The Tibetans, according to a late Buddhist tradition, are said to have entered their country during the life-time of Buddha- about the middle of the 1st millennium B.C. They may have been preceded by earlier tribes who formed the nucleus or basis of the ‘Himalayan’ Mongoloids of Nepal, speaking languages like Newari, Lepcha, Magar and Gurung and the ‘pronominalised’ languages like Dhimal, Khambu, Kanawari and others. The speakers of the ‘pronominalised’ dialects probably represent the earliest waves: and the Newars, Lepchas, Magars, Gurungs, etc., represent late arrivals. The Himalayan groups of Indo- Mongoloids were thus probably the first to be established in India, and settled in Nepal, and pushed as far west as Garhwal and Kumaon, and further to the west; but they have remained largely in a very primitive state: except Newars. The Magars or Mangars, one of the aborigines of Sikkim and Nepal, belong to the Kirata community of the Eastern Himalayas. They are one of the oldest tribes of Sikkim. Rajesh Verma has reasonably stated that the Kiratis include Rai, Limbu, Gurung, Mangar and Tamang tribe of Sikkim. According to Suman Raj Timsina, the Mangars, Limbus and Lepcha are the earliest settlers of ancient Sikkim. Iman Singh Chemjong has stated that a place called Shin in the northern part of the Himalayas was the original home of the Mangars, The Magars are described by Hamilton (1819) as a Himalayan Tribe “Wallowing in all the ancient abominations of the mountaineers”, and found anywhere in the Himalayan region. John Dalton Hooker, who conducted a scientific exploration in Sikkim in 1848-49, has mentioned that “Mangars, a tribe now confined to Nepal west of Arun, are the aborigines of Sikkim, whence they were driven by the Lepchas westward into the country of the Limboos and by this latter further west (Nepal) still. They are said to have been savages and not of Tibetan origin and are now converted to Hindooism.” H.H. Risley, while dealing with the ‘History of Sikkim and its Rules’ also mentioned about the rule of the Magar kings or chiefs in Sikkim. J.R. Subba, opines that the Mangars inhabited and ruled at least some parts of Sikkim before establishment of ‘The Greater Sikkim.’ Through “Lho- Mon- Tsong Sum” Tripatite Treaty it is evident that the Mangar Chiefs opposed the supremacy of the Bhutia rulers and formation of ‘The Greater Sikkim,’ and were crushed by the force and the chief, disappeared, or killed. The History of Mangars is shrouded in mystery after their dispersion from Sikkim, however the settlement of Mangar in Darjeeling and Jalpaiguri is evident in the 19th century through different historical records. In the 20th century, the identity aspirations and sense of identity have offered a new dimension to the assertiveness of the ethnic groups and similarly to this community. Consequently, several associations were formed to preserve the traditional, cultural rites, ritual, and ceremonies of Mangar namely, Magar Samaj Darjeeling, 1939, Mangar Sewa Samaj, 1984, which was renamed as Mangar Lafa Sangh Kurseong in 1990 followed by Dooars Mangar Lafa Sangh, 1995. At the end of 20th century, a unanimous effort for the foundation of one unified body were initiated. The formation of All India Mangar Association or Akhil Bharatiya Mangar Sangh in 2002 at Kalimpong was the outcome and efforts of Mangars to strengthen their demand for gratification of ‘Tribal Status’ of Mangars based on the features laid down by the Government of India, i.e., ▪ They possess an old dialect and language. ▪ They have their traditional language and scripts. ▪ They have a traditional dress code distinct from others ▪ The rituals and customs are unique which do not resemble with others. The history and culture of the Aryans have been extensively dealt by different scholars but the description of the non-Aryans or the aboriginal tribes still hold obscurity either it is about their contribution to the primitive history of India or facts of their origin in the Indian sub- continent. Hence, the dissertation attempts to find the history of Mangars, their origin, settlement, Socio- Economic, and Cultural perspective in the districts of Jalpaiguri and Darjeeling in the 19th to 20th century.
Unknown
Politics and development of ethno-consciousness and identity : A study of the Lepchas of Darjeeling and Sikkim
(University of North Bengal, 2023) Lepcha, Pemu Tshering; Chakrabarti, Dyutis
Lepchas consider themselves to be the original inhabitants of Sikkim and Darjeeling Hills. They are known as Mutanchi Rongkup or Rongs which means ‘sons of snowy peaks’ They claim their origin from their homeland Mayel lyang i.e. ‘land of hidden paradise’. They reside mostly in the state of Sikkim and in the Hills of Darjeeling and Kalimpong. Due to the rearrangement and shuffling of the older Himalayan kingdoms, shifting and overlapping of political boundaries, they are also found in the east part of Nepal, Illam and the western part of Bhutan. Thus, today Lepchas are scattered into three territorial nation states. This work is a study on the development of ethno- consciousness and the movement for cultural identity among the Lepchas in Darjeeling and Sikkim. It seeks to establish the point that ethnicity and ethnic consciousness are connected with the notion of identity. Today, all modern societies are undergoing a distinct type of structural change due to the emergence of ethnicity. By challenging the forces of modernisation, homogenisation, globalisation, nationalism and cosmopolitan values all ethnic groups are trying to create a distinct cultural space of their own. Even modern nation states based on the principles of equality, democracy, pluralism and republicanism has sought to homogenise all ethnic pluralities. State and its administrative apparatus also shape ethnicity and group identity, as state tends to be controlled or its policies are framed in favour of the interests of the dominant group. When a particular group take control over the institutions of government policy making, it seeks to further its own interest. This leads to disproportionate distribution of state resources and causes resentment among those who have been denied benefits. Thus, the state fails to act as an instrument pursuing distributive justice. This denial of state resources and differential treatment resulting in the marginalization of the community strengthens community consciousness. It is with this background that the study of ethno- consciousness and identity of the Lepchas of Sikkim and Darjeeling becomes pertinent. Tribal identities have their roots in colonial policies that classified communities and ethnic groups, privileged some and discriminated against others. But the very identity that was previously enforced by the colonisers have increasingly internalised by the people themselves and has become a rallying point for identity assertion. Lepchas became colonised with the coming of Tibetans during the early 17th century, under the Gorkhas in the 18th century and the British during 19th century. The real problem of the Lepchas began with the arrival of British colonialism. Their religion, culture and tradition got eclipsed owing to their conversion into Buddhism, Christianity and Hinduism, with a very insignificant of them practicing animism. This has led many scholars to make the point that Lepchas are a dying race and a vanishing tribe. The work attempts to understand the political and social processes of the rise or revival of ethno- consciousness and identity among the Lepchas in Sikkim and the District of Darjeeling. The Rongs or the Lepchas as they are better known have been increasingly declaring themselves as the original inhabitants and indigenous community of Sikkim and Darjeeling Hills. The claim along with other similar claims has turned the whole geographical space and its history into a contested terrain. The study makes a historical construction of Lepcha identity through colonial narratives. It also tries to look into the historical making of a geographical space and also tries to see the relation between history and identity by making an account on the experiences of the Lepchas with different phases of colonialism. With the coming of British the condition of the Lepchas became worse. The modern governing practices initiated by the British through the establishment of a universal standardised legal system, enumeration and fixing of innumerable communities converted tribes and communities into a measurable category through census reports. In the case of Lepchas, colonial policies of encouraging immigration of Nepalese and other outsiders forced Lepchas to move to the remote and peripheral areas leading to their marginalization and vulnerable position. The post- independent state’s policy towards the Lepchas is also a continuation of the colonial state’s policies and administrative practices. State formation after independence from the British rule is characterised by some form of assimilationism and benevolent paternalism. Constitutional and legal provisions enacted for the protection and welfare of the marginalised communities led to their categorization as Scheduled Tribes by the Scheduled Tribes Order of 1950 in accordance to Article 342 of the Constitution. Provisions like reservations of seats in legislature, employment and education, right to use one’s own language for educational and other purposes including the right to conserve one’s language and culture were enumerated as part of the state’s integrationist and developmental agenda. But what is stated in the constitutional and legal provisions on the one hand and what actually has followed on the other hand has become quite different. The rupture between the constitutional provisions and the existing ground reality is on account of the divergence in the constitutional, institutional and administrative structure of the state. State and its institutions also trigger ethnic consciousness. State may be controlled by a particular ethnic group whose interest the state chooses to favour, state policies are also shaped by the advice of the leaders of such groups. Thus, the state far from remaining neutral and egalitarian ends up promoting majority ethnicism and consistently makes distinctions by classifying people and groups and sharing resources disproportionately; benefiting some groups and causing harm and denial to some others. This denial of resources and privileges heightens community and group consciousness. In the development of ethnic consciousness, a closer look into the administrative structure and position of the Lepchas within that structure should also be taken into account. Darjeeling being a district within the state of West Bengal and Sikkim being a federal state. In Sikkim, Lepchas were accorded a special BL status with the right to political representations. Being closer to the state structure and the decision-making process, Lepchas in Sikkim have been able to accrue many benefits in their favour. Various Lepcha Associations have been successfully fighting against all kinds of injustices perpetrated against the Lepcha community and have been actively involved in protecting their socio- economic and cultural rights. Beginning with the grant of official status to Lepcha language in 1977, to its introduction into the school curriculum till the post- graduate level, they have achieved significant benefits. In Darjeeling, their situation is somewhat different. Being already marginalised due the operations of colonial capitalism under British rule, the state even after independence have somehow remained indifferent to the issues pertaining the Lepcha community. They have not yet claimed the agency of reading and writing in their mother tongue even at the primary level of education. Nepali language, which is the dominant regional language have always gained the upper hand in the region. Promotion of Nepali by sidelining Lepcha language became evident when Government of West Bengal recognised Nepali as an additional official language of the district of Darjeeling in 1961. Further in 1975 Nepali language was accepted as a modern Indian language by the Sahitya Akademi and ultimately included in the 8th Schedule of the Indian Constitution. The differential treatment meted to the Lepchas of Darjeeling have further disillusioned them, which is evident from the kinds of identity assertion movements that the region has witnessed in the recent years. Development initiatives of the state with the construction of hydel power projects on rivers that are considered to be holy for the Lepchas; and upon their holy land ‘Dzongu’, their Mayel Lyang have led Lepchas from both the regions to collectively wage sustained crusades against such projects on the grounds of protecting their culture, tradition and identity. Following Barth and Smith, the work argues that through the actions of ethnic groups and their interests, boundaries are erected, dividing some people and unifying others. Thus, the emerging consciousness of an ethnic group gets accelerated when ethnic boundaries are created and maintained, when an ethnic group starts constructing their culture by reviving their forgotten pasts, myths, symbols, language, religion, memory and their ethnic history. Through a series of literary and scholastic activities, celebrations of the birth anniversaries of their heroes, celebration of traditional Lepcha festivals, customs and traditions, production of ethno- documentary films projecting the Lepcha belief in natural deities, traditions of munism and bongtheism, attempts are being made by Lepchas in reviving and restoring their historical cultural practices and thus actively involved in the politics of cultural production and cultural revivalism. Past thus becomes a resource for all ethnic groups giving them a collective identity which paves the way for ethnic political mobilization of the community. It becomes ‘political’ since ethnic boundaries are shaped not only by the members themselves but by external forces like the state and its institutions. Members from the community have been vocal in waging movements and conducting associational politics for the protection and promotion of cultural identity of the Lepchas. Thus, members of an ethnic group not only identify themselves as belonging to a particular group but are also identified by others. Ethnic identity as a constructed category also implies conscious mobilization of the people in defence of their community’s interest. The work is divided into six chapters. In the first chapter, along with the statement of the problem, an introduction to the area of study is given. With a brief theoretical insight, this chapter makes a review of all existing literature. It also gives a theoretical framework to understand the emergence of ethno- consciousness among the Lepchas of Sikkim and the hills of Darjeeling and Kalimpong. In the second chapter titled ‘Lepchas: Their Social and Cultural Profile’ attempt is made to give an account of the origin of the Lepcha tribe, their social and cultural profile; and an insider’s account about the history of the Lepchas. Language and literature, which is considered as a repository of a community’s history and culture is the next theme of this chapter. It also focusses on the literary activism and the movement for linguistic assertion among the Lepchas in response to the dominant and homogenising impulse of Nepali linguistic nationalism with the standardisation of Nepali language and literature. The third chapter is titled ‘Lepchas in Sikkim: Experience Under Namgyal Rule till The British and After’. Any work on the Lepcha tribe becomes incomplete without taking reference of the history of Sikkim, since the establishment of Namgyal kingdom in the early seventeenth century because with this began the first phase of colonisation of the Lepchas. Coming of Bhutias laid the foundation of a kingdom with a state system based on feudal order. State formation took place in entirely Tibetan- Buddhist ethos. The Sikkimese political system based on Lamaist theocracy, had many features of Tibetan feudalism; the ruler was not only the head of the state but also an incarnate lama with the responsibility to rule the subjects in accordance with the tenets of the ‘Chhos’ or the Dharma. This helped to accomplish the task of converting Lepchas into the Buddhist faith conveniently. Establishment of the Bhutia kingdom and the spread of Buddhism colonized not only the Lepchas but the entire geographical and political landscape. The chapter also gives an account of the Lepchas in the period immediately after independence in 1947. Freedom from British rule did not give them access to democratic participation and decision making. They were sandwiched between the more assertive Nepalis and the dominant Bhutia community. Since one’s ability to influence the political process also became dependent upon numbers games. The fourth chapter is titled ‘Colonial Encounter and Experiences of the Lepchas of Darjeeling since 1835’ gives an account of the Lepchas of Darjeeling from 1835. Prior to this date, Darjeeling was an intrinsic part of the kingdom of Sikkim. Thus, the colonial history of Darjeeling begins with the Deed of 1835. With the arrival of British in Darjeeling, Lepchas were subjected to the worst forms of colonialism. Taking advantage of the backwardness of the Lepchas, European missionaries converted a large number of them into the Christian faith. The chapter also discusses how Lepchas were affected due to the emergence of Nepali linguistic nationalism. Lepchas were forced to study and communicate in a new language. Their language was considered to be backward for not being able to cope with the advancements made by Nepali literature in the 1920s and 1930s. In response to such developments, attempts were made by the Lepchas in the 1920s to work for the introduction of Lepcha language at the primary stage of education since 1925s with the formation of the first Lepcha Association. The fifth chapter titled ‘Ethnic Political Mobilization of the Lepchas: Towards a Movement for Cultural Identity’ seeks to explain how ethno- consciousness and consciousness about one’s ethnic identity is followed by a set of activities aimed at political mobilisation of the community. The chapter gives an account of the organisational activities conducted by different Lepcha ethnic associations in both Sikkim and Darjeeling including Kalimpong. The chapter discusses the different ways by which Lepchas have been able to carve their differences by the creation of boundaries and boundary maintenance process. The role of external factors i.e., the political process and the political institutions that shape and determine ethnic identity is also highlighted by locating the Lepchas within the particular political structure. The last and the concluding chapter makes an attempt to provide answers to the research questions posed at the beginning of the research work. In providing answers to the questions, a comparison is made between the state administrative structures in both Darjeeling and Sikkim, by locating the experiences of the Lepchas within this administrative structure. In doing so the chapter tries to study whether state patronage or the absence of it have a bearing on the socio- economic and political. Darjeeling
Unknown
Rethinking Kosli Identity: Language, Literature and Culture of Western Odisha
(University of North Bengal, 2018-03) Kumar, Tila
Western Odisha’ once upon a time, formed a part of the ancient Koshal kingdom having its distinctive history, culture and unique salient features. The proponents of the separate Koshal state movement which is going on in the western part of Odisha have been mobilizing people and spearheading their movement along such a historic path so as to bring back their golden past and to preserve, protect and promote their rich cultural heritage. The people of western Odisha living in as many as eleven different districts not only ascertain their common ancestry but also share their common fate of being backward and underdeveloped due to ‘internal colonialism’ including state apathy and ‘coastal conspiracy’. Nevertheless, they are struggling and mobilizing forcefully to deconstruct their stigmatized identity and asserting today a unique ‘Kosli identity’, which is increasingly being recognized world over. And it is this ‘Kosli identity’ - which the leaders of the Koshal movement are using to garner people’s support and galvanize Kosli consciousness and ‘Kosli nationalism’ - the emblematic chord of the demand for a separate Kosal state. It is, therefore, that we discuss in the present article, some of the significant markers of what constitute Kosli identity in terms of a) Kosli language and literature and b) Kosli culture.
Open Access
Rites and Rituals in the Life and Death Cycle of the Mangar
(University of North Bengal, 2021-03) Mangar, Asudha
history of origin of Mangar or Magar in India is shrouded in obscurity. Some scholars emphasized on the fact that the Magars or Mangars, are one of the aborigines of Sikkim and Nepal, belong to the Kirata community of the Eastern Himalayas. They are one of the oldest tribes of Sikkim. Rajesh Verma has reasonably stated that the Kiratis include Rai, Limbu, Gurung, Mangar and Tamang tribe of Sikkim. S.R. Timsina has also mentioned that the Mangars, Limbus and Lepcha are the earliest settlers of ancient Sikkim. J.D. Hooker has also described them as the aborigines of Sikkim. Hence, the rites and rituals of Mangars settlers of Sikkim, Darjeeling or sub- Himalayan region has a close affinity and can be found with similarity with other castes, yet holding its uniqueness and ethnic values. The paper here tries its best to bring out expansively the prevailing rites and rituals of Mangar among the inhabitants of Darjeeling and Jalpaiguri districts in respect of life and death cycle.
Open Access
Role of Satras in the Spread of Art and Culture with Special Reference to Barpeta Satra
(University of North Bengal, 2015) Goswami, Mridusmita
The most notable characteristic of the neo-Vaisnavite movement in Assam is the Satra institution through which the faith was propagated and established. It may be monastic as well as semi-monastic in form. The importance of this institution lies in the fact that it is intimately connected with the Assamese society and it has become a part and parcel of Assamese life. The history of Vaisnavism in Assam cannot be treated without reference to the Satra institution. For the Vaisnavite movement in Assam the Satra institution plays an important role in the spread of Assamese culture and acts as an aid in making the Assamese society united. The Satra has been working as a center of various art forms, such as Literature, Drama, Song and Dance, Craft and Painting etc. The objective that has been formulated for the study was to know about the role of Satra institution in Assam. The study also tried to study the role of Barpeta Satra in the spread of art and culture. The study was based on both primary and secondary sources of informations.
Open Access
Socio-Economic and Cultural Life of the Bediyas of Bengal during British Rule
(University of North Bengal, 2022-03) Sufia Khatun
Bediya is the generic name given to a number of gipsy tribes wandering in different parts of Bangladesh. In ancient and medieval Bengal, the Bediyas have been mentioned in contemporary literature as the ‘antyaja’ castes, displaying snake games and playing magic. During British rule, the Bediyas would live in boats or in houses raised on piles in different parts of Bengal. Unlike the settled cultivating class, they subsisted by selling snake venom, fancy goods, and small articles; by practising indigenous medicine; and by displaying magic, gymnastics, and shows of snakes and animals. A few Bediya families elected their own Sardar, whose decision was binding to all of them. A Bediya woman was more industrious compared to her husband. Their occupations, food habits, social organization, and everyday life were different from those of the settled communities of the country. In society, the Bediyas were treated as low-grade people. Most of the Bediyas followed Islam but were addicted to alcohol and ganja. They worshipped the goddess Manasa and observed many Hindu rituals.
Open Access
Theravadi buddhists of Siliguri: study of socio- cultural distinctiveness and exchange
(University of North Bengal, 2020) Chatterjee Sen, Aparna; Biswas, Saswati,
Open Access
Understanding religious language as a form of life : Philosophical quest after later wittgenstein
(University of North Bengal, 2021) Deka, Anup; Das, Kanti Lal
Open Access
Understanding the Interface Between Multiculturalism and Postmodernism: A Nietzschean Perspective
(University of North Bengal, 2015) Roy, Saikat
Postmodernism with its deconstructionist position denotes a shift of hegemonic intellectual paradigm positing the transition from one cultural context to another. Such a shift is always characterized by transformation of cultural codes and systems of values expressed in changes of cultural, religious norms, outlooks on micro and macro levels, that is, social, political, ideological as well as personal, etc. The component of the postmodern program is seen in the multicultural project, assuming the creation of a global community with a set of cultures which has the right to existence and should cause respect. Multiculturalism of the nineties draws its most important concepts from the postmodernist thought, which in turn ultimately stems from Friedrich Nietzsche’ philosophy. He cherished multiculturalism and postmodernism from the value-standpoint and primarily focused on the cultural relativism. The contention of this paper is to investigate and analyse the interface between these two ideological paradigms from a Nietzschean perspective.